The Heresy of Heresies: Feminism, Polyamory, and the Scattering of Light

1. Gnosis, Light, and the Sacred Feminine

At the core of ancient Gnostic and Manichaean cosmology lies a metaphysical tragedy: the divine light—pure, spiritual, untainted—becomes entrapped in matter. This light is not merely a substance or metaphor, but a divine essence yearning for release and return. The world, in this sense, is not a home, but a prison; liberation is not pleasure or power, but transcendence. The sacred task of the spiritual seeker is to recognize the fallen condition of the cosmos and participate in the great work of reunifying the scattered sparks.

Both Manichaean and certain strands of Kabbalistic mysticism recognize this fallen state, and crucially, both link the divine spark to feminine principles. However, they do so in dramatically different ways than mainstream theology. In Manichaean theogony, spirit is feminine, and matter is masculine—an inversion of later religious frameworks. The feminine, rather than representing the flesh or the temptress, is the transcendent element seeking to liberate itself from masculine matter. The Shekhinah in Kabbalah echoes this as the feminine presence of the divine in exile, trapped among the Klipot (husks), awaiting redemption.

This nuanced conception of the Sacred Feminine recognizes both her pure and impure manifestations: she is both divine and seductive, spiritual and chaotic. The male, on the other hand, is not demonized in his body but in his metaphysical essence—he is fallen by nature, an agent of entrapment, violence, and bondage. This constitutes a primordial misandry embedded within metaphysical tradition, one that precedes and overshadows later accusations of misogyny.

2. Misogyny as a Veil for Misandry

Later Western theology systematically erased the impure aspect of the feminine and reconfigured man as the moral agent of sin. Yet remnants of the Sacred Feminine endured: women were depicted as moral arbiters, simultaneously capable of seduction and spiritual intuition. This was not merely a patriarchal projection but a distorted echo of ancient metaphysics.

To socially balance this primordial misandry, a partial cultural inversion occurred. Women became associated with temptation and sexuality—icons of both desire and danger—while men were made into moral agents, symbolically responsible for sin and fall. However, this apparent misogyny often functioned as a veil for deeper theological misandry. The feminine was still seen as spiritually superior in many religious contexts, even when portrayed as dangerous. Male vilification was metaphysical and foundational—man's body was not simply weak; it was ontologically corrupt.

Thus, Western religious tradition is ultimately misanthropic, but within it, more misandrist than misogynist. Misogyny, where it appears, is more performative, more social, more mythologized. It coexists with and masks the deeper misandric metaphysics of man’s inherent fallen nature.

3. The Modern Inversion: Heresy of Heresies

Modern feminism, particularly in its radical and polyamorous variants, presents a profound misreading of these ancient metaphysical structures. Instead of recovering the feminine spirit from masculine matter, it reattaches the feminine to matter and proclaims this fusion as liberation. It no longer seeks to redeem the light from the husk, but identifies with the husk itself—calling fragmentation freedom and materiality empowerment.

Feminism and polyamory do not deny the association of women with spirit. Rather, they continue to affirm it—but through a misandric lens that falsely blames men for oppression and patriarchy, failing to perceive the metaphysical depth of entrapment. Thus, they construct “equality” as a descent into the Klipot, into the material and fragmented world, believing that indulging in the husk will somehow free the divine spark.

This is a heresy within the heresy: a Gnostic deviation turned against itself. While the Gnostics sought to escape matter and illusion, feminism and polyamory embrace it under the illusion of liberation. Rather than transcend the prison of the body, they decorate its walls and call it empowerment.

Polyamory, in this light, becomes a ritual of dispersion. What was once the sacred union of masculine and feminine, spirit and vessel, becomes a multiplication of hollow encounters—rituals of fragmentation, cloaked in the language of agency. It is not the reintegration of scattered light, but its further dispersal. Each act fragments the soul further, scattering the divine across countless vessels without the possibility of return.

4. From Myth to Tragedy

These modern ideologies do not simply misinterpret ancient metaphysics—they reenact its fall, deepening the tragedy. Feminism, having lost its transcendent referent, collapses into a materialist and ideological reconfiguration of the husk, not the spark—clinging to form without essence, power without wisdom.

And so, the ancient tragedy continues: the divine light, already scattered, is now celebrated in its dispersion. The spirit, once seeking ascent, is redirected downward, into illusion and indulgence. The heresy of heresies is not blasphemy against God, but against Gnosis itself.

It is not that women seek the sacred feminine and fail—it is that they mistake its counterfeit, choosing the Kelipah over the Shekhinah, thinking they are reclaiming what was lost, while in truth they are digging deeper into the tomb.

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